"'"The Brahmana said, 'Without doubt, this is very wonderful, O Naga, I
have been highly gratified by listening to thee. By these words of thine
that are fraught with subtile meaning, thou hast shown me the way I am to
follow. Blessed be thou, I desire to depart hence. O best of Nagas, thou
shouldst recollect me now and then and enquire after me by sending thy
servant.'
"'"The Naga said, 'The object that brought thee here is still in thy
breast, for thou hast not as yet disclosed it to me. Where then wilt thou
go? Tell me, O regenerate one, what should be done by me, and what that
object is which brought thee hither. After the accomplishment of thy
business, whatever it is, expressed or unexpressed in speech, thou mayst
depart, O foremost of regenerate persons, saluting me and dismissed by me
cheerfully, O thou of excellent vows. Thou hast conceived a friendship
for me. O regenerate Rishi, it behoveth thee not to depart from this
place after having only seen me, thyself sitting under the shade of this
tree. Thou hast become dear to me and I have become dear to thee, without
doubt. All the persons in this city are thine. What objection then is
there, O sinless one, to pass some time in my house?--'
"'"The Brahmana said, 'It is even so, O thou of great wisdom, O Naga that
hast acquired a knowledge of the soul. It is very true that the deities
are not superior to thee in any respect. He that is thyself, is verily
myself, as he that is myself is truly thyself. Myself, thyself, and all
other creatures, shall all have to enter into the Supreme Soul. Doubt
penetrated my mind, O chief of Nagas, in the matter of the best means for
winning righteousness or merit. That doubt has been dispelled by thy
discourse, for I have learnt the value of the Unccha vow. I shall hence
follow that which is so very efficacious in the matter of beneficial
consequences. That, O blessed one, has become my certain conclusion now,
based on excellent reasons. I take thy leave. Blessings to thee. My
object has been accomplished, O Naga.'"
"'Bhishma said, "Having saluted that foremost of Nagas in this way, the
Brahmana (named Dharmaranya), firmly resolved to follow the Unccha mode
of life, proceeded to the presence, O king, of Chyavana of Bhrigu's race,
from desire of being formally instructed and initiated in that vow.[1942]
Chyavana performed the Samskara rites of the Brahmana and formally
initiated him into the Unccha mode of life. The son of Bhrigu, O monarch,
recited this history to king Janaka in his place. King Janaka, in his
turn, narrated it to the celestial Rishi Narada of high soul. The
celestial Rishi Narada too, of stainless acts, repairing on one occasion
to the abode of Indra, the chief of the deities, gave to Indra this
history upon being asked by him. The chief of the celestials, having
obtained it thus from Narada, recited this blessed history to a conclave
consisting of all the foremost Brahmanas, O monarch. On the occasion,
again, of my dreadful encounter with Rama of Bhrigu's race (on the field
of Kurukshetra), the celestial Vasus, O king, recited this history to
me.[1943] Asked by thee, O foremost of righteous men, I have recited this
history that is excellent and sacred and fraught with great merit. Thou
hadst asked me about what constitutes the highest duty, O king. This
history is my answer to thy query. A brave man he was, O monarch, that
betook himself to the practice of the Unccha vow in this way, without
expectation of any fruit. Firmly resolved, that Brahmana, instructed, by
the chief of Nagas in this way about his duty, betook himself to the
practice of Yama and Niyama, and subsisting the while upon such food as
was allowed by the Unccha vow, proceeded to another forest."'"
The end of Santi Parva.
FOOTNOTES
1. Literally, the period of impurity. The period of mourning is the
period of impurity, according to the Hindu scriptures. By performing the
Sraddha rite, one becomes pure again. Till then, one can perform no
religious rites.
2. Literally, "shall not appear to thee by inward light."
3. The meaning is this, "This weapon shall not dwell with thee up to thy
last moments. Thou shalt forget it or it shall not appear at thy bidding,
when thy death becomes nigh, though at other times, thou mayst be master
of it."
4. The Kurus, our foes, having fallen in battle, have all gone to heaven,
while grief has become our lot.
5. Sanjata Valaratnesu is the true reading.
6. The Bombay reading Jayaphalam is correct. The Bengal reading
Jammaphalam, however, is not unmeaning.
7. What Yudhishthira says here is this: all the warriors that have been
slain in this battle have perished, they have not attained to heaven; if,
indeed, heaven has been theirs, then the slayers too would obtain heaven,
the scriptural ordinance having said so. It is impossible, however, to
suppose that men of wrath who have done such wicked deeds should obtain
such regions of bliss hereafter.
8. Pairs of opposites, such as heat and cold, joy and grief, etc. Comp.
Gita.
9. Because wealth enables its possessor to practise the rites of religion.
10. The sense is that when I will not wrong the denizens of even the
woods, there is little chance of my wronging men of the world.
11. There is a class of recluses who support life by gathering the fallen
fruits of trees. Taking the tree for a living person, they walk under its
shade and beg of it its fruits. Those fruits that fall down on such
occasions are regarded as the alms granted by the tree to its mendicant
guest.
12. All the possessions of a man depend upon the acts of a previous life.
Wives, children and kinsmen, therefore, as agents of happiness or the
reverse, depend upon one's past acts. They are effects of pre-existing
causes. Then again, they may be causes of effects to be manifested in the
next life, for their acts also are supposed to affect the next life of
him to whom they belong.
13. i.e., they for whom he acts do not take the consequences of his acts.
14. Bhagena is explained by Nilakantha as swargaisysaryena.
15. The sense is that as the Ordainer cannot be censured, therefore, that
which He has ordained for the Kshatriyas cannot be deserving of censure.
16. The meaning is that they who perform sacrifice and partake of the
sacrificial food after offering it unto gods and guests, acquire such
religious merit that the like of it cannot be acquired by other men.
Sacrifice, therefore, is the highest act in life and the most meritorious
that man can do.
17. The iti after vadi is really eti, the absence of sandhi in the proper
form is Arsha. Literally rendered, the line becomes,--According to the
manner in which the person of firm conviction approaches the Soul, is the
success that he gets here. As the Srutis declare, if one firmly regards
oneself to be Siva, the success one attains here and hereafter is after
the kind of that deity.
18. The brevity of such passages is the chief obstacle to their clear
comprehension. Fortunately the allusions are very plain. What is meant is
that those who die during the lighted fortnights of the summer solstice
attain to solar regions of bliss. Those that die during the dark
fortnights of the winter solstice, attain to lunar regions. These last
have to return after passing their allotted periods of enjoyment and
happiness. While those that are freed from attachments, whatever the time
of their Death, go to Stellar regions which are equal to that of Brahma.
19. Without attaining to the companionship of the gods and Pitris, and
without obtaining Brahma, they sink in the scale of being and become
worms and vermin.
20. The sense is that the gods themselves have become so by action.
21. The first word is compounded of an and astika.
22. Deva-yana is the Yana or way along which the deities have gone, the
strict observance of the Vedic rites.
23. Renouncer of his own self, because he dries up his very body by
denying himself food.
24. Such a person also is not a true renouncer. For a Kshatriya, again,
such a mode of life would be sinful.
25. Nilakantha thinks that the object of this verse is to show that even
such a life properly appertains to a Brahmana and not to a Kshatriya.
Therefore, if Yudhishthira would, without reigning, live quietly in the
kingdom governed by some brother of his, he would then be equally sinning.
26. Acts done from vanity, i.e., with the bragging consciousness of one
being himself the actor and the arranger of everything. Acts done from a
spirit of renunciation, i.e., without hope of reaping their fruits.
27. The threefold aims, i.e., Religion, Pleasure and Profit.
28. Antarala is thus explained by Nilakantha.
29. Sariram is contra-distinguished from Vahyam. The first is explained
as appertaining to or encased in Sarira, i.e., the mind.
30. What Sahadeva wishes to say is that everything proceeds from
selfishness is productive of death, while everything proceeding from an
opposite frame of mind leads to Brahma or immortality.
31. The meaning entirely depends upon the word Swabhavam, manifestation
of self. In the second line, if Vrittam be read for Bhutam the sense
would remain unaltered.
32. The three kinds of angas referred to, as explained by Nilakantha are
(1) the strength that depends on the master, (2) that depending on good
counsels, and (3) that depending on the perseverance and the courage of
the men themselves.
33. Literally, "crushed with the rod of chastisement."
34. Censure is the only punishment for a Brahmana offender. A Kshatriya
may be punished by taking away all property, but care should be taken to
give him food sufficient for maintaining life. A Vaisya should be
punished by forfeiture of possessions. There is practically no punishment
for a Sudra, for being unable to possess wealth, dispossession of wealth
cannot be a punishment in his case; again, service being his duty, the
imposition of labour on him cannot be a punishment. For all that, hard
work may be imposed upon him.
35. A fisherman who would not slay fish would go without food.
36. The sense is that if in supporting life one kills these creatures, he
does not in any way commit sin.
37. Bhoga is explained by Nilakantha as Palanaya (maryyadaya).
38. The meaning seems to be that the milch cow suffers herself to be
milked, only through fear of chastisement, and maidens also marry,
without practising free love, through fear of chastisement by the king,
society, or Yama in the next world.
39. If this does not come up to the grossness of the doctrine--spare the
rod and ruin the child,--it at least is plain that the fear of being
regarded a dunce and a fool and incurring the ridicule or displeasure of
the tutor and class-mates, induces one to acquire knowledge.
40. The illustration used by the commentator is that it is better to kill
the tiger that has invaded the fold than remain quiet for fear of
injuring that beast of prey and commit sin. For that slaughter there is
merit, for if not slaughtered, the beast will slaughter the kine before
the spectator's eyes and the latter would incur sin by passively
witnessing the sight. At any rate, to be more general, it is better to
injure, says Arjuna, from righteous motives than not to injure from fear
of sin.
41. Otherwise named phlegm, bile and wind.
42. The sense is that thou wert ever superior to joy and grief and never
sufferedst thyself, to be elated with joy or depressed with grief.
43. The argument seems to be this: if it is thy nature to call back thy
woes even when happiness is before thee, why dost thou not then recollect
the insult to your wife? The recollection of this insult will fill thee
with wrath and convince thee that in slaying thy foes,--those insulters
of thy wife--thou hast acted very properly.
44. The meaning is that in consequence of thy abandonment of prosperity
and kingdom and, therefore, of the means of effecting thy salvation by
sacrifice and gifts and other act of piety, thou shalt have to be
re-born and to renew this mental battle with thy doubts.
45. This is a difficult verse, and I am not sure that I have understood
it correctly. Gantavyam is explained by Nilakantha as connected with
paramavyaktarupasya. According to Nilakantha, this means that thou
shouldst go to, i.e. conquer, and identify thyself with, the param or foe
of that which is of unmanifest form, the mind; of course, this would mean
that Yudhishthira should identify himself with his own soul, for it is
the soul which is his foe and with which he is battling. Such conquest
and identification implies the cessation of the battle and, hence, the
attainment of tranquillity.
46. The condition of Draupadi's lock,--i.e., thou hast been restored to
the normal condition. Draupadi had kept her locks dishevelled since the
day they had been seized by Duhsasana. After the slaughter of the Kurus,
those locks were bound up as before, or restored to their normal
condition.
47. The Bengal tiger acts as a fisher to both animals and men. When the
tiger goes on a fishing expedition, what it usually does is to catch
large fishes from shallow streams and throw them landwards far from the
water's edge. The poor beast is very often followed, unperceived, by the
smaller carnivorous animals, and sometimes by bands of fishermen. I have
seen large fishes with the claw-marks of the tiger on them exposed for
sale in a village market.
48. The sense seems to be that unless kings perform such penances they
cannot escape hell. Such penances, however, are impossible for them as
long as they are in the midst of luxuries. To accept wealth and not use
it, therefore, is impracticable.
49. i.e., Thou art not liberated from desire.
50. The false speech, in this instance, consists in professing one's self
to be really unattached while enjoying wealth and power, i.e., the
hypocritical profession of renunciation in the midst of luxuries. As
already said by Yudhishthira, such renunciation is impracticable.
51. The path of the Pitris means the course of Vedic rites by which one
attains to bliss hereafter. The path of the gods means the abandonment of
religious rites for contemplation and pious conduct.
52. This truth has been expressed in various forms of language in various
passages of the Mahabharata. The fact is, the unification of infinite
variety and its identification with the Supreme Soul is attainment of
Brahma. One, therefore, that has attained to Brahma ceases to regard
himself as separate from the rest of the universe. Selfishness, the root
of sin and injury, disappears from him.
53. i.e., Sacrifice.
54. Literally, 'thy resolution is of one kind, while thy acts are of
another kind!'
55. Paratantreshu is explained by Nilakantha as "dependent on destiny."
If this means the fate that connects one's present life with the acts of
a former one, the explanation is not incorrect. The more obvious meaning,
however, is "dependent on action."
56. A wedded wife is the companion of one's religious acts.
57. Thou shouldst not, therefore, abandon action.
58. The meaning seems to be this: if a person can truly act up to his
resolution of complete renunciation of everything, then that person
stands alone in the midst of the world, and he is nobody's, and nobody is
his. Hence, he can neither be pleased nor displeased with any one. King
Janaka's abandonment, therefore, of wife and kingdom, is inconsistent
with that perfect renunciation or withdrawal of self within self. He
might continue to enjoy his possessions without being at all attached to
or affected by them.
59. Such libations, to be efficacious, ought to be poured upon fires
properly kindled with mantras.
60. Therefore, Janaka should resume his kingdom and practise charity;
otherwise, religious mendicants would be undone.
61. Such an man might rule even a kingdom without forfeiting his title to
be regarded a mendicant, for he might rule without attachment.
62. Refers to the well-known definition of the soul or mind in the Nyaya
philosophy, which says that it is distinguished by the attributes of
desire, aversion, will, pleasure and pain, and the cognitive faculties.
63. The soul, though really bereft of attributes, nevertheless revolves
in a round among creatures, i.e., enters other bodies on the dissolution
of those previously occupied. The reason of this round or continual
journey is Avidya or illusion, viz., that absence of true knowledge in
consequence of which men engage themselves in action. When the soul is
freed from this Avidya, action ceases, and the soul becomes revealed in
its true nature, which consists in the absence of all attributes.
64. Hetumantah Panditah means--learned in the science of reasoning;
Dridhapurve is explained by Nilakantha as persons endued with strong
convictions of a past life: Suduravartah means difficult of being made to
understand.
65. The sense is that instead of performing sacrifices after acquisition
of wealth, it is better not to perform sacrifices if they cannot be
performed without wealth. Nilakantha, by interpreting Dhanahetu as
sacrifices which have wealth for the means of their accomplishment, would
come to this meaning directly.
66. Atmanam is explained by Nilakantha as meaning something that is
regarded as dear as self, i.e., wealth. Such a person incurs the sin of
killing a foetus, because that sin proceeds from killing one's own self.
Improper use of wealth is, of course, regarded as killing one's own self.
67. The Srutis declare that he who frightens others is frightened
himself; while he who frightens not, is not himself frightened. The
fruits won by a person correspond with his practices. Yudhishthira is,
therefore, exhorted to take the sovereignty, for sovereignty, righteously
exercised and without attachment, will crown him with bliss hereafter.
68. Naikam na chapare is explained by Nilakantha thus. Literally, this
means that it is not that others do not (praise) ekam or contemplation,
i.e., some there are that praise contemplation or meditation.
69. Literally, the absence of contentment with present prosperity.
70. Adadana is explained as a robber or one who forcibly takes other
people's property. Some texts read nareswarah. The sense should remain
unaltered.
71. Manu also mentions a sixth of the produce as the king's share.
72. Santyakatatma is explained by Nilakantha as without pride or resigned
self.
73. Yoga is explained as vigour in action, nyasa as the abandonment of
pride.
74. And that have, by their death, escaped from all grief.
75. Murcchitah is explained by Nilakantha as Vardhitah.
76. True knowledge is knowledge of Brahma. What is said here is that our
conduct (acts) should be framed according to the opinion of persons
possessed of such knowledge.
77. What the poet says here is this: it is better not to wish for or
covet wealth as a means for the performance of sacrifices than to covet
it for performing sacrifices. A poor man will act better by not
performing sacrifices at all than by performing them with wealth acquired
by the usual means.
78. The meaning is that I must undergo such a severe penance in order
that in my next life I may not be born as an inferior animal but
succeed in taking birth among men.
79. Even such i.e., spring from such causes.
80. Man covets freedom from decay and immortality, but instead of
obtaining what he covets for, decay and death become his portion on Earth.
81. i.e., these appear and disappear in the course of Time.
82. Literally, the science of Life.
83. This inevitable and broad path is the path of Life. What is said here
is that every creature is subject to birth.
84. The first line of this verse refers to the disputed question of
whether the body exists independent of life, or the creature exists
independent of the body. This is much disputed by Hindu philosophers. The
gross body may be dissolved, but the linga sarira (composed of the
subtlest elements) exists as a cause for the unborn Soul. This is
maintained by many.
85. Param here is explained by Nilakantha as Paramatma. Pay court i.e.,
seek to obtain and enjoy them.
86. This sacrifice is one in which the performer parts with all his
wealth.
87. Vasumati means possessed of wealth (from Vasu and the syllable mat).
88. The Bengal reading chainam in the first line of 31 is better than the
Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.
89. These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the
Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each
of these required the consecration of the Soma.
90. The expression used is "He caused one umbrella only to be set up."
The custom is well-known that none but kings could cause umbrellas to be
held over their heads.
91. Kanwa had brought up in his retreat Bharata's mother Sakuntala who
had been deserted, immediately after her birth, by her mother, Menaka,
Bharata himself was born in Kanwa's retreat.
92. Jaruthyan is explained by Nilakantha as Stutyan. It may also mean
Triguna-dakshinan.
93. The legend about the bringing down of Ganga is very beautiful. Ganga
is nothing else than the melted form of Vishnu. For a time she dwelt in
the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having
perished through Kapila's curse, Bhagiratha resolved to rescue their
spirits by calling down Ganga from heaven and causing her sacred waters
to roll over the spot where their ashes lay. He succeeded in carrying out
his resolution after conquering many difficulties. Urvasi literally means
one who sits on the lap.
94. Triple-coursed, because Ganga is supposed to have one stream in
heaven, one on the earth, and a third in the nether regions.
95. The sense, I think, is that such was the profusion of Dilipa's wealth
that no care was taken for keeping gold-decked elephants within guarded
enclosures.
96. Satadhanwan is explained by Nilakantha as one whose bow is capable of
bearing a hundred Anantas.
97. Literally, "Me he shall suck."
98. The Burdwan translators take Asita and Gaya as one person called
Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two
different persons. Of course, both are wrong.
99. Samyapat is explained as hurling a heavy piece of wood. What it meant
here is that Yayati, having erected an altar, took up and hurled a piece
of wood forward, and upon the place where it fell, erected another altar.
In this way he proceeded till he reached the very sea shore.
100. Dakshinah is explained by Nilakantha as men possessed of Dakshya. It
may mean liberal-minded men.
101. Literally, 'there was but one umbrella opened on the earth in his
time.'
102. The word in the original is nala. Nilakantha supposes that it has
been so used for the sake of rhythm, the correct form being nalwa,
meaning a distance of four hundred cubits.
103. Literally, one whose excreta are gold.
104. A Kshatriya should protect a Brahmana in respect of his penances and
a Vaisya in respect of the duties of his order. Whatever impediments a
Brahmana or a Vaisya might encounter in the discharge of his duties, must
be removed by a Kshatriya.
105. i.e., thou shouldst think that the consequences of all acts must
attach to the Supreme Being himself, he being the urger of us all.
106. Na Para etc., i.e., there is no Supreme Being and no next world.
107. No one being free in this life, all one's acts being the result of
previous acts, there can be no responsibility for the acts of this life.
108. The manner in which this great battle has been brought about shows
evidence of design and not mere Chance. Nilakantha reads hatam which is
evidently wrong. There can be no doubt that the correct reading is hatham.
109. Nilakantha explains this in a different way. He thinks that the
expression Kritantavidhisanjuktah means,--'through their own faults.'
110. The performer of a hundred sacrifices.
111. i.e., charges his pupils a fee for teaching them the scriptures.
112. i.e., not in a sacrifice.
113. Jighansiat is Jighansi and iat, i.e., may proceed with intention to
slay.
114. i.e., one who knows that the Soma is used in sacrifices for
gratifying the gods.
115. The rule laid down is that he should eat in the morning for the
first three days, in the evening for the second three days, eat nothing
but what is got without soliciting, for the next three days, and fast
altogether for the three days that follow. This is called
Krischara-bhojana. Observing this rule for six years, one may be cleansed
of the sin of slaying a Brahmana.
116. The harder rule referred to is eating in the morning for seven days;
in the evening for the next seven days; eating what is got without
soliciting, for the next seven days; and fasting altogether for the next
seven.
117. These are the five products of the cow, besides earth, water, ashes,
acids and fire.
118. Appropriation etc., as in the case of the king imposing fines on
offenders and appropriating them to the uses of the state. Untruth, as
that of the loyal servant or follower for protecting the life of his
master. Killing, as that of an offender by the king, or in the exercise
of the right of self-defence.
119. There were, as now, persons with whom the reading or recitation of
the scriptures was a profession. The functions of those men were not
unlike those of the rhapsodists of ancient Greece.
120. i.e., one possessed of a knowledge of the Vedas.
121. With very slight verbal alterations, this verse, as also the first
half or the next, like many others, occurs in Manu, Vide Manu, Ch. II, V,
157-58.
122. Pratyasanna-vyasaninam is explained by Nilakantha as 'I stand near
these distressed brothers of mine' (for whose sake only I am for
accepting sovereignty). This is certainly very fanciful. The plain
meaning is, 'I am about to lay down my life.'
123. The priest of the Kauravas.
124. Sami is the Acacia suma; Pippala is the Piper longum; and Palasa is
the Butea frondosa. Udumvara is the Ficus glomerata.
125. These are peace, war, marching, halting, sowing dissensions, and
defence of the kingdom by seeking alliances and building forts, &c.
126. For if he had acted otherwise, he would have been called ungrateful.
127. The literal meaning of Purusha, as applied to the Supreme Being, is
'One that pervades all forms in the Universe.'
128. i.e., Aditi and of Aditi's self as born in different shapes at
different times.
129. Yugas may mean either the three ages Krita, Treta and Dwapara, or,
the three pairs such as Virtue and Knowledge, Renunciation and Lordship,
and Prosperity and Fame.
130. Virat is one superior to an Emperor and Swarat is one superior to a
Virat.
131. Vishnu, assuming the form of a dwarf, deluded the Asura Vali into
giving away unto him three worlds which he forthwith restored to Indra.
132. The son of Uttanapada, who in the Krita age had adored Vishnu at a
very early age and obtained the most valuable boons.
133. Sudharman was the priest of the Kurus. How came Dhaumya, who was the
priest of the Pandavas, to have from before an abode in the Kuru capital?
134. This is an allusion to Krishna's having covered the three worlds
with three of his steps for deluding the Asura Vali and depriving him of
universal sovereignty.
135. There are three states of consciousness in the case of ordinary men,
viz., waking, dream, and sound sleep. The fourth state, realisable by
Yogins alone, is called Turiya. It is the state of perfect
unconsciousness of this world, when the soul, abstracted within itself,
is said to be fixed upon the Supreme Being or some single object.
136. Mind, as used generally in Hindu philosophy, is the seat of the
senses and the feelings. Buddhi is the Understanding or the cognitive
faculties of the Kantian school. The Bombay reading of the second line is
correct. It is Gunadevah Kshetrajne etc. Nilakantha correctly explains it
as Savdadiguna-bhajodevah, i.e., the senses.
137. The Supreme Being is called here and elsewhere Hansa, i.e., swan,
because as the swan is supposed to transcend all winged creatures in the
range of its flight, so the Supreme Being transcends all creatures in the
universe. He is called That, as in the Vedic formula of Praise, "Thou art
That," meaning, "Thou art inconceivable and incapable of being described
in words."
138. Created things have attributes. It is Brahma only that has no
attributes, in the sense that no attributes with which we are familiar
can be affirmed of him.
139. The Vaks are the mantras; the Anuvaks are those portions of the
Vedas which are called Brahmanas; the Nishads are those portions of the
Vedic ritual which lead to an acquaintance with the gods. The Upanishads
are those portions which treat exclusively of the knowledge of the Soul.
140. Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The
four names under which the Supreme Being is adored by the faithful are
Vasudeva, Sankarsana, Pradyumna, and Aniruddha.
141. Penances are ever present in thee, in the sense thou art never
without them, penances constituting thy essence. Performed by creatures,
they live in thy limbs, in the sense that penances performed are never
lost.
142. In ancient India, the Rishis living in the woods got their fire by
rubbing two sticks together. These they called Arani. Brahma on earth is
explained by Nilakantha to mean the Vedas, the Brahmanas, and the
Sacrifices.
143. These are the twelve Adityas or chief gods.
144. Thou art pure Knowledge and resident beyond the darkness of
ignorance. I bow to thee not in any of those forms in which thou art
ordinarily adored but in that form of pure light which Yogins only can
behold by spiritual sight.
145. The five libations are Dhana, Karambha, Parivapa, and water. The
seven woofs are the seven mantras (Cchandas) predominating in the Vedic
hymns, such as Gayatri, etc.
146. The Prajapatis who are the creators of the universe performed a
sacrifice extending for a thousand years. The Supreme Being appeared in
that sacrifice as an act of grace to the sacrificers.
147. Sandhis are those changes of contiguous vowels (in compounding two
words) that are required by the rules of euphony. Akshara is literally a
character or letter; word made up of characters or letters.
148. The manifest is the body. The Rishis seek thy unmanifest self within
the body, in their own hearts. Kshetra is buddhi or intelligence. The
Supreme Being is called Kshetrajna because he knows every mind.
Intelligence or mind is one of his forms.
149. The sixteen attributes are the eleven senses and the five elements
in their subtle forms called Mahabhutas. Added to this is Infinity. The
Supreme Being, according to the Sankhya doctrine, is thus the embodiment
of the number seventeen. Thy form as conceived by the Sankhyas, i.e., thy
form as Number.
150. In cases of those that are reborn, there is always a residuum of sin
and merit for which they have, in their earthly life, to suffer and
enjoy. In the case, however, of those that have betaken themselves to a
life of renunciation the great endeavour is to exhaust this residuum.
151. i.e. that which is chewed, that which is sucked, that which is
licked, and that which is drunk.
152. All creatures are stupefied by love and affection. The great end
which the Yogins propose to themselves is to tear those bonds rising
superior to all the attractions of the flesh to effect their deliverance
or emancipation from rebirth.
153. i.e. Brahmacharin.
154. Linum usitatissimun.
155. Samsara is the world or worldly life characterised by diverse
attachments. Reflection on Hari frees one from those attachments. Or,
Samsara may mean the repeated deaths and births to which the
unemancipated soul is subject. Contemplation of the divine Being may
prevent such repeated births and deaths by leading to emancipation.
156. i.e. One that goes thither is not subject to rebirth.
157. The Vedas constitute the speech of the Supreme Being. Everything
about morality occurs in them.
158. Literally, 'Everything thou knowest shall appear to thee by inward
light.'
159. The sense is, I who have already the full measure of fame can
scarcely add to my fame by doing or saying anything.
160. Literally,--'the eternal bridge of virtue.'
161. In the sense of being liberal. A king should not too minutely
enquire into what is done with the things belonging to him.
162. Literally, 'worthy of being used by the king.'
163. Literally 'the Brahmana that would not leave his home.' The verse
has been quoted in this very Parvan previously.
164. These seven limbs are the king, army, counsellors, friends,
treasury, territory, and forts.
165. These six are peace (with a foe that is stronger), war (with one of
equal strength), marching (to invade the dominions of one who is weaker),
halting, seeking protection (if weak in one's own fort), and sowing
dissensions (among the chief officers of the enemy).
166. Asambhayan is explained by Nilakantha as 'incapable of being
overreached by foes.'
167. In the sense that without royal protection, the world soon comes to
grief.
168. The duties of the cow-herd should lead him to the fields. If without
manifesting any inclination for going to the fields he likes to loiter
within the village he should not be employed. Similarly the barber's
duties require his presence within the village. If without being present
there he likes to wander in the woods, he should never be employed, for
it may then be presumed that he is wanting in that skill which experience
and habit bring. These two verses are often quoted in conversation by
both the learned and unlearned equally.
169. Eloquent Brahmanas learned in the scriptures are heroes of speech.
Great Kshatriya kings are heroes of exertion.
170. Men, by pouring libations of clarified butter on sacrificial fires,
feed the gods. The latter, fed by those libations, pour rain on the earth
whence men derive their sustenance. Men therefore are said to pour
upwards and the gods pour downwards.
171. Conversation in respect of the wealth of traders and merchants;
Growth in respect of the penances of ascetics; and Destruction in respect
of thieves and wicked men. All these depend upon Chastisement.
172. The Burdwan Pundits have been very careless in translating the Santi
Parva. Their version is replete with errors in almost every page. They
have rendered verse 78 in a most ridiculous way. The first line of the
verse merely explains the etymology of the word Dandaniti, the verb ni
being used first in the passive and then in the active voice. The idam
refers to the world, i.e., men in general. K.P. Singha's version of the
Santi is better, and, of course, gives the correct sense of this verse.
173. Literally, rose above the five in the sense of having renounced the
world. The Burdwan Pundits erroneously render it "died."
174. A Manwantara is a very long period of time, not unequal to a
geological age.
175. "Numbered among human gods," i.e., among kings.
176. The correct reading is charanishpanda as given in the Bombay edition.
177. In both the vernacular versions the second line of 130 has been
rendered wrongly. The two lines are quite unconnected with each other.
Nilakantha rightly supposes that Karyam is understood after Mahikshitah.
Karana, however, is not kriya as explained by Nilakantha but
opportunities and means.
178. Nilakantha explains this verse erroneously. He thinks that the
meaning is--"The king becomes obedient to that person who beholds his
face to be amiable, etc., etc." It should be borne in mind that Bhishma
is answering Yudhishthira's query as to why the whole world adores one
man. One of the reasons is a mysterious influence which induces every man
who beholds the amiable face of the king to render him homage.
179. The difference between a Ritwija and a Purohita is that the former
is engaged on special occasions, while the services of the latter are
permanent and constant.
180. viz., returning unwounded from battle.
181. For without battle, he cannot extend his kingdom and acquire wealth
to give away and meet the expenses of sacrifices.
182. A Beshtana is literally a cloth tied round (the head); hence, a
turban or pagree. The word Ousira is applied to both beds and seats. The
Hindu Upanaha had wooden soles.
183. The Burdwan Pundits understand this verse to mean that the Sudra
should offer the funeral cake unto his sonless master and support masters
if old and weak. There can be little doubt that they are wrong.
184. Atirekena evidently means 'with excessive zeal.' Nilakantha explains
it as 'with greater zeal than that which is shown in supporting his own
relations.' It cannot mean, as K.P. Singha puts it, 'with the surplus left
after supporting his own relations.'
185. A Paka-yajna is a minor sacrifice, such as the propitiation of a
planet foreboding evil, or worship offered to the inferior deities called
Viswadevas. A Purnapatra is literally a large dish or basket full of
rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra
should not give any other Dakshina in any sacrifice of his.
186. This ordinance lays down that the Dakshina should be a hundred
thousand animals such as kine or horses. In the case of this particular
Sudra, that ordinance (without its mantras) was followed, and a hundred
thousand Purnapatras were substituted for kine or horses of that number.
187. Hence the Sudra, by devotion to the members of the three other
classes, may earn the merit of sacrifices though he is not competent to
utter mantras.
188. For this reason the Sudra earns the merit of the sacrifices
performed by their Brahmana masters and progenitors.
189. The Brahmana conversant with the Vedas is himself a god. The Sudra,
though incompetent to read the Vedas and utter Vedic mantras, has
Prajapati for his god whom he can worship with rites other than those
laid down in the Vedas. The Brahmanas have Agni for their god, and the
Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.
190. Sacrifices are performed by the body, by words, and by the mind. The
Brahmana can perform sacrifices by all the three. The Kshatriya and the
Vaisya cannot perform sacrifices by means of their bodies. They must
employ Brahmanas in their sacrifices. These two orders, however, can
utter mantras and perform mental sacrifices. The Sudra alone cannot
employ his body or utter mantras in sacrifices. The holy sacrifice in his
case is the mental sacrifice. A mental sacrifice is a resolve to give
away in honour of the gods or unto the gods without the aid of the Vedic
ritual. The resolve must be followed by actual gifts.
191. i.e.. for the Sudras also.
192. All sacrificial fires, as a rule, are procured from the houses of
Vaisyas. The sacrificial fire of the Sudra is called Vitana.
193. Though originally one, the Vedas have become diverse. Similarly,
from the Brahmana, who created first, all the rest have sprung.
194. Literally, 'with eyes, head, and face on all sides.'
195. The sense seems to be that influenced by past acts everyone acts in
subsequent lives. If he is a hunter in this life, it is because the
influence of many cruel acts of a past life pursues him even in this.
196. Men, therefore, have not always balances of good acts to their
credit. These are, however, free agents; the new acts they do determine
the character of their next lives.
197. i.e., Their services as priests should not be taken.
198. Although I adopt Nilakantha's explanation of Susrushu here, yet I
think that word may be taken here, as elsewhere, to have been used in the
sense of one doing (menial) service.
199. The king is entitled to a sixth of the merits acquired by his
subjects. The total merit, therefore, of the king, arising from
renunciation, is very great. Besides, the merit of every kind of
renunciation belongs to him in that way.
200. i.e., for ascertaining whether kingly duties are superior to those
laid down for the several modes of life.
201. Probably, in the sense of there being exceptions and limitations in
respect to them.
202. i.e., 'spread confusion on earth.'
203. The sense seems to be that having failed, after such comparison, to
resolve their doubts, they waited upon Vishnu.
204. The Bengal reading satwatah seems to be an error. The Bombay text
has saswatah.
205. Yama is explained by Nilakantha to mean Kshatriya dharmena.
206. Nilakantha thinks that Lingantargatam means omniscient. He is for
taking this verse to mean--'Listen now to those duties about which thou
askest my omniscient self.' Bhishma having acquired omniscience through
Krishna's boon, refers to it here. The interpretation seems to be very
far-fetched.
207. That object is Brahma.
208. i.e.. such a man acquires the merits of all the modes of life.
209. Dasadharmagatam is explained by Nilakantha as 'overcome with fear,
etc.' Keeps his eye on the duties of all men,' i.e., protects all men in
the discharge of their duties.
210. If this verse has a reference to kings, nyastadandah would mean one
who punishes without wrath.
211. In this and the preceding verse, Sattwa, without being taken as used
for intelligence, may be taken to mean 'the quality of goodness' as well.
212. Anidram is explained by Nilakantha as a kingdom where anarchy
prevails, sleeplessness being its certain indication.
213. The sense seems to be that men patiently bear the injuries inflicted
upon them by others, without seeking to right themselves by force,
because they can invoke the king to punish the offenders. If there were
no kings, immediate vengeance for even the slightest injuries would be
the universal practice.
214. i.e., becoming foremost and happy here, attains to blessedness
hereafter.
215. The Wind is said to be the charioteer of Fire, because whenever
there is a conflagration, the Wind, appearing aids in extending it.
216. i.e., no one should covet the possessions of the king.
217. Kalya means able or strong; anakrandam is 'without allies';
anantaram means, 'without friends'; and Vyasaktam is 'engaged at war with
another.'
218. Tatparah is explained by Nilakantha as Karshanaparah.
219. I follow Nilakantha in reading this verse.
220. Chaitya trees are those that are regarded holy and unto which
worship is offered by the people.
221. Nilakantha thinks that ucchvasa means breath or air. The small
doors, he thinks, are directed to be kept for the admission of air.
222. The tirthas are eighteen in number, such as the council-room etc.
223. Pays off his debt, i.e., discharges his obligations to the subjects.
224. The ablative has here the sense of "towards."
225. The correct reading seems to be sreshtham and not srishtam. If the
latter reading be preferred, it would mean "the age called Krita that
comes in Time's course."
226. i.e., these are the true sources of the royal revenue.
227. The meaning is that if a king attends only to the acquisition of
wealth, he may succeed in acquiring wealth, but he will never succeed in
earning religious merit.
228. Literally, 'never flourishes.'
229. The charcoal-maker uproots trees and plants, and burns them for
producing his stock-in-trade. The flowerman, on the other hand, waters
his trees and plants, and gathers only their produce.
230. Dharmakosha literally means the 'repository of all duties.'
231. Children is a euphemism for subjects, suggested by the word pitris
to which it is antithetical.
232. Mahapathika is believed to mean a person making a voyage by the sea
or the ocean, The literal meaning seems to be 'a person making a long or
distant voyage.'
233. A Ritwij is a priest employed on a special occasion. A Purohita is
one who always acts as a priest.
234. Ama is raw food, such as paddy or uncooked rice, or fruits, etc.
235. The allusion is to such men as Utanka and Parasara, who although
they performed such cruel acts as the snake-sacrifice and the Rakshasa
sacrifice, were none-the-less entitled to heaven. So Kshatriya kings, by
invading the kingdoms of their foes and slaying thousands of Mali and
animals, are nevertheless regarded to be righteous and ultimately go to
heaven.
236. Kshatrarthe, i.e., for protecting the subjects. Anya means someone
who is not a Kshatriya. Abhibhavet means 'subdues.'
237. Idam sastram pratidhanam na is thus explained by Nilakantha. In
cases of incapacity, again, to give the prescribed Dakshina, the
sacrificer is directed to give away all he has. This direction or command
is certainly terrible, for who can make up his mind to part with all his
wealth for completing a sacrifice?
238. The falsehood consists in finding substitutes for the Dakshina
actually laid down. They are morsels of cooked food for a living cow, a
grain of barley for a piece of cloth; a copper coin for gold; etc.
239. The fact is that although the sacrificer may not be able to give the
Dakshina actually laid down in the Vedas, yet by giving its substitute he
does not lose any merit, for a single Purnapatra (256 handfuls of rice)
is as efficacious if given away with devotion, as the richest Dakshina.
240. i.e., such a sacrifice, instead of producing no merit, becomes the
means of extending the cause of sacrifices. In other words, such a
sacrifice is fraught with merit.
241. A Pavitra is made by a couple of Kusa blades for sprinkling
clarified butter upon the sacrificial fire.
242. The fact is that Ahuka and Akrura were bitterly opposed to each
other. Both of them, however, loved Krishna. Ahuka always advised Krishna
to shun Akrura, and Akrura always advised him to shun Ahuka. Krishna
valued the friendship of both and could ill dispense with either. What he
says here is that to have them both is painful and yet not to have them
both is equally painful.
243. The belief is still current that a wounded snake is certain to seek
vengeance even if the person that has wounded it places miles of distance
between himself and the reptile. The people of this country, therefore,
always kill a snake outright and burn it in fire if they ever take it.
244. i.e., as long as they are paid and have in their hands what has been
given to them.
245. i.e., shows these virtues in his conduct.
246. Tryavarah is explained by Nilakantha as "not less than three." The
number laid down generally is five. In no case it should be less than
three.
247. Water-citadels are those that are surrounded on all sides by a river
or rivers, or the sea. Earth-citadels are those that are built, on plains
fortified with high walls and encircled with trenches all around.
Human-citadels are unfortified cities properly protected by guards and a
loyal population.
248. Nilakantha says that this has reference to the second variety of
citadels mentioned in the previous verse.
249. Such as banian, peepul, etc. These afford refreshing shade to
sunburnt travellers.
250. 'Take wisdom,' i.e., consult with them. 'Should not always wait upon
them, etc.' lest robbers should kill them, suspecting them to be
depositories of the king's wealth.
251. The sense seems to be that if a sufficient margin of profit, capable
of maintaining one at ease, be not left, one would refrain absolutely
from work. The king, therefore, in taxing the outturns of work, should
leave such a margin of profit to the producers.
252. The sense is that the subjects then, on occasions of their
sovereign's want, hasten to place their resources at his disposal.
253. i.e., without injuring the source.
254. The Bengal reading of the first I me of this verse is vicious. The
Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one.
The commentator explains that this has reference to alms, loans, and
taxes. Both the Bengal translators have made nonsense of this and the
following verse.
255. Karmabhedatah is explained differently by Nilakantha. He thinks that
it means 'lest those acts suffer injury.'
256. Anga is literally a part. The idea, however, is that the wealthy
form an estate in the realm. Kakud is the hump of the bull. The meaning,
of course, is that the man of wealth occupies a very superior position.
257. i.e., before the Brahmanas get their fill.
258. The Brahmanas are authorities for guiding other men. When,
therefore, a particular Brahmana leaves the kingdom, the people lose in
him a friend, teacher, and guide.
259. The king should dissuade in the manner indicated in verse 4. If that
does not suffice, and if the person intending to leave refers to the
king's previous neglect, the king should ask forgiveness and, of course,
assign to him the means of maintenance.
260. The original is elliptical in construction. The etat of the first
line has been supplied in the translation. In rendering the second line,
the second half should come first. The Burdwan version, as usual, is
erroneous. K.P. Singh's also is incomplete and inaccurate.
261. The word used is Dasyus, literally, robbers; here, enemies of
society and order.
262. Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for
yunjita.
263. i.e., thou shouldst care for such opinion, without being angry with
those that censure or blame thee.
264. i.e., they who have to undergo such privations in carrying on their
useful occupation should not be taxed heavily.
265. The correct reading is bharanti. Taranti also may give the same
meaning. K. P. Singh has erroneously rendered the second line.
266. i.e., goes to heaven.
267. Bhishma says that this discourse is very old. Probably this verse
has reference to the writer's idea of the motives that impelled the
Rishis of Brahmavarta when they devised for their Indian colony the
kingly form of government.
268. This verse gives the etymology of the word Rajan and Vrishala. He in
whom righteousness shines (rajate) is a Rajan; and he in whom
righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.
269. The address Bharatarshabha is misplaced, seeing that it is Utathya
who is speaking and Mandhatri who is listening. The sense of the verse is
that it is the king who causes the age, for if he acts righteously, the
age that sets in is Krita; if, on the other hand, he acts sinfully, he
causes the Kali age to set in; etc. etc.
270. He who protects Weakness wins heaven, while he who persecutes it
goes to hell. Weakness, thus, is a great thing. Its power, so to say, is
such that it can lead to heaven and hell everyone with whom it may come
into contact.
271. The keeper of a cow has to wait, till it calves, for milk.
272. The sense is, I suppose, that if the king be overtaken by
destruction, his officers also do not escape.
273. Rajnah, Nilakantha thinks, is an accusative plural.
274. Some texts read Saranikan, meaning traders that make journeys and
voyages.
275. The king is God (incarnate) unto all righteous men, because they may
expect everything from him. As regards the second line, the meaning
depends upon bharati, which as the commentator explains means, "obtains
affluence or prosperity." For Patukah some texts read Pavakah. The
meaning then would be "becomes as a fire," i.e., destroys his own roots,
or, probably, becomes destructive to others.
276. K.P. Singh, I think, translates this verse erroneously. The Burdwan
version is correct. The speaker, in this verse, desires to illustrate the
force of righteous conduct. Transcriber's note: There was no
corresponding footnote reference in the text, so I have assigned this
footnote to an arbitrary location on the page--JBH.
277. Teshu i.e., unto the ministers already spoken of.
278. The sense of the passage is that the king should not ride vicious
elephants and horses, should guard himself against poisonous reptiles and
the arts of women, and should take particular care while ascending
mountains or entering inaccessible regions such as forests and woody
valleys.
279. The sense is that although it is laid down that kings should fight
with those only that are of the kingly order, yet when the Kshatriyas do
not arm themselves for resisting an invader, or other orders may fight
for putting down those that so arm themselves against the kings.
280. The Bengal reading of this verse, which I adopt, is better than the
Bombay reading. The Bengal reading is more consistent with what follows
in verse 8. If the Bombay reading be adopted, the translation would run
thus:--"One should not fight a Kshatriya in battle unless he has put on
armour. One should fight with one, after challenging in those
words--'Shoot, for I am shooting at thee.'" K.P. Singh's rendering is
substantially correct. The Burdwan version, as usual, is wrong.
281. The distress referred to here is of being unhorsed or deprived of
car or of weapons, etc.
282. The original is very elliptical. I, therefore, expand it after the
manner of the commentator. Regarding the last half of the second line, I
do not follow Nilakantha in his interpretation.
283. This verse also is exceedingly elliptical in the original.
284. The sense seems to be that in fighting with the aid of deceit the
enemy should not be slain outright, such slaughter being sinful. Slaying
an enemy, however, in fair fight is meritorious.
285. This verse is not intelligible, nor does it seem to be connected
with what goes before.
286. The meaning is that king Pratardana took what is proper to be taken
and hence he incurred no sin. King Divodasa, however, by taking what he
should not have taken, lost all the merit of his conquests.
287. Nilakantha takes Mahajanam to mean the Vaisya traders that accompany
all forces. Following him, the vernacular translators take that word in
the same sense. There can be little doubt, however, that this is
erroneous. The word means "vast multitudes." Why should Yudhishthira
refer to the slaughter of only the Vaisyas in the midst of troops as his
reason for supposing Kshatriya practices to be sinful? Apayana means
"flight." I prefer to read Avayana meaning 'march.'
288. The protection of subjects is likened here to the performance of a
sacrifice that has the merit of all sacrifices. The final present in that
sacrifice is the dispelling of everybody's fear.
289. i.e., not at the weapon's edge, but otherwise.
290. Ajya is any liquid substance, generally of course clarified butter,
that is poured upon the sacrificial fire.
291. Sphis is the wooden stick with which lines are drawn on the
sacrificial platform.
292. The van of the hostile army is the place of his wives, for he goes
thither as cheerfully as he does to such a mansion. Agnidhras are those
priests that have charge of the celestial fires.
293. To take up a straw and hold it between the lips is an indication of
unconditional surrender.
294. I do not understand how this is an answer to Yudhishthira's
question. Nilakantha thinks that truth, in the above, means the
ordinances in respect of Kshatriya duties; that Upapatti, which I
understand means reasoning (or conclusion), indicates a disregard for
life, for those ordinances lead to no other conclusion. Good behaviour,
according to him, means encouraging the soldiers, speaking sweetly to
them, and promoting the brave, etc. Means and contrivances consist in
punishing desertion and cowardliness, etc. If Nilakantha be right, what
Bhishma says is that battles (which, of course, are intended for the
protection of righteousness) become possible in consequence of these four
causes.
295. The seven stars of this constellation are supposed to be the seven
great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and
Vasishtha.
296. Venus.
297. Like Bhurisravas on the field of Kurukshetra.
298. Probably, one that has begun a sacrifice extending for a long
period. The Yadava hero Akrura avoided challenges to battle by beginning
a sacrifice. See Harivansa, the sections on the Syamantaka stone.
299. A form of expression meaning shameless.
300. This refers to death and physical pain, as explained by Nilakantha.
301. Skandha, Nilakantha thinks, means Samuha here.
302. i.e., the soldiers should be drawn up as to form a wedge-like
appearance with a narrow head.
303. Kulinja has many meanings. Nilakantha think that the word, as used
here, means 'snake.'
304. The object of these two verses is to indicate that a learned
astrologer and a learned priest are certain means for procuring victories
by warding off all calamities caused by unpropitious fate and the wrath
of the gods.
305. If a single deer takes fright and runs in a particular direction,
the whole herd follows it without knowing the cause. The simile is
peculiarly appropriate in the case of large armies. Particularly of
Asiatic hosts, if a single division takes to flight, the rest follows it.
Fear is very contagious. The Bengal reading jangha is evidently
incorrect. The Bombay reading is sangha. The Burdwan translators have
attempted the impossible feat of finding sense by adhering to the
incorrect reading. The fact is, they did not suspect the viciousness of
the text.
306. I have endeavoured to give the very construction of the original. It
is curious to see how the Burdwan Pundits have misunderstood the simple
verse.
307. Samiti is explained by Nilakantha to mean battle, and vijasyasya as
vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can
scarcely be understood in such a sense.
308. i.e., the king should try conciliation, sending at the same time an
invading force, or making an armed demonstration. Such politic measures
succeed in bringing about peace.
309. i.e., ascertaining everything regarding him.
310. The French had taken Alsace and Lorraine. That was an impolitic
step, though, perhaps, Germany also, by taking back those provinces after
they had been completely Frenchified, has committed the same mistake.
Such injuries rankle in the heart and are never forgotten.
311. i.e., ruin him outright.
312. Brahma-dandah is the chastisement through the gods. When foes are
not seen, i.e., when they are at a distance, the king should employ his
priest to perform the rites of the Atharvan for bringing destruction upon
them. In the case, however, of foes being seen, i.e., when they are near,
he should move his troops without depending upon Atharvan rites.
313. Nipunam is explained by Nilakantha as Kusalam; and after drabhet
pestum is understood.
314. The sixfold forces are foot, horse, elephants, cars, treasury, and
traders following the camp.
315. I adopt Nilakantha's explanation of this verse. Loss of crops, etc.
are the inevitable consequences of expeditions. The king, on such
occasions, is obliged also to take particular care of the seven branches
of administration. As these are all unpleasant, they should be avoided.
316. i.e., starts such subjects for conversation as do not arise
naturally, for what he has in view is the proclaiming of the faults of
other people, a topic in which he alone is interested and not his hearers.
317. In the Bengal texts there is an error of reading viz., Satru for
Yatra in the first line of verse 3. The Burdwan Pundits repeat the error
in their vernacular version. K.P. Singha, of course, avoids it.
318. The Bengal texts, in the second line of verse 7, contain an error,
Saktincha is evidently a misreading for Sokancha. The Burdwan version, as
a matter of course, repeats the error, while K.P. Singha avoids it.
319. i.e., though dispossessed of my kingdom, I cannot yet cast off the
hope of recovering it.
320. i.e., he should think that his wealth has been given to him for the
sake of friends and relatives and others. He will then succeed in
practising charity.
321. Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I
do not follow him.
322. The Bengal texts read Vidhitsa dhanameva cha. This is evidently
erroneous. The correct reading, as given in the Bombay text, is
Vidhitsasadhanena cha. Both the Bengali versions are incorrect.
323. The Vilwa is the fruit of the Egle marmelos.
324. The sense seems to be that by causing thy foe to be attached to
these things, the treasury of thy foe is likely to be exhausted. If this
can be brought about, thy foe will soon be ruined.
325. i.e., for the ruler of Videhas.
326. Jitavat is explained by Nilakantha as prapta jaya.
327. The word is Gana. It literally means an assemblage. There can be no
doubt that throughout this lesson the word has been employed to denote
the aristocracy of wealth and blood that surround a throne.
328. If the king, moved by avarice, taxes them heavily, the aristocracy
resent it and seek to pull down the king.
329. i.e., learned men of humility.
330. Probably, with the king.
331. The Burdwan Pundits make a mess of the last two verses. In 31, there
is an incorrect reading in the Bengal texts. It is Pradhanaccha for
pradanaccha. The Burdwan version repeats the error. K.P. Singha, of
course, avoids it, but his version is rather incomplete.
332. Literally, "One should not follow that course of duty which they do
not indicate. That again is duty which they command. This is settled."
333. Pratyasannah is explained by Nilakantha in a different way. I think,
his interpretation is far-fetched.
334. i.e., who knows when truth becomes as harmful as untruth, and
untruth becomes as righteous as truth.
335. Vide ante, Karna Parva.
336. Alludes to ante, Karna Parva. The Rishi, by pointing out the place
where certain innocent persons had concealed themselves while flying from
a company of robbers, incurred the sin of murder.
337. The allusion is to the story of an owl going to heaven for having,
with his beaks, broken a thousand eggs laid by a she-serpent of deadly
poison. The Burdwan Pundits have made nonsense of the first line of verse
8. There is no connection between the first and the second lines of this
verse. K.P. Singha has rendered it correctly.
338. This refers to the well-known definition of Dharma ascribed to
Vasishtha, viz., "That which is laid down in the Srutis and Smritis is
Dharma." The defect of this definition is that the Srutis and the Smritis
do not include every duty. Hence Vasishtha was obliged to add that where
these are silent, the examples and practices of the good ought to be the
guides of men, etc.
339. The Burdwan translator has made a mess of verse 21. K.P. Singha
quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning
'let the appropriator be.'
340. The construction is elliptical. Yah samayam chikrashet tat kurvit.
341. The meaning is that though born in a low race, that is no reason why
I should act like a low person. It is conduct that determines the race
and not the race that determines conduct. There may be pious persons
therefore, in every race. The Burdwan version of this line is simply
ridiculous.
342. Yatram means, as explained by the commentator, the duties of
government.
343. Nilakantha explains aparasadhanah as aparasa adhanah, i.e., without
rasa or affection and without dhana or wealth. This is very far-fetched.
344. Perhaps the sense is that men of vigorous understanding think all
states to be equal.
345. The true policy, therefore, is to wait for the time when the foe
becomes weak.
346. Mridustikshnena is better than Mridutikshnena.
347. A bird that is identified by Dr. Wilson with the Parra Jacana.
348. In India, the commonest form of verbal abuse among ignorant men and
women is 'Do thou meet with death,' or, 'Go thou to Yama's house.' What
Bhishma says is that as these words are uttered in vain, even so the
verbal accusations of wicked men prove perfectly abortive.
349. The Burdwan Pundits have totally misunderstood the first line of
this verse. K.P. Singha has rendered it correctly.
350. A dog is an unclean animal in Hindu estimation.
351. The antithesis consists, as pointed out by Nilakantha, in this,
viz., the man of high birth, even if ruined undeservedly, would not
injure his master. The man however, that is of low birth, would become
the foe of even a kind master if only a few words of censure be addressed
to him.
352. Nilakantha explains that na nirddandvah means na nishparigrahah.
353. i.e., 'speak in brief of them, or give us an abridgment of thy
elaborate discourses.'
354. i.e., as the commentator explains, keenness, when he punishes and
harmlessness when he shows favour.
355. i.e., 'should assume the qualities (such as keenness, etc.),
necessary for his object.' K.P. Singha's version of the last line of 8 is
erroneous. The Burdwan version is right.
356. Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak
Vrikshah Yatra; asravat is explained as rasamprasravat. I think
Vrihadvriksham may be taken as a full-grown Palmyra tree. The sense
is that as men always draw the juice from a full-grown tree and not from
a young one, even so the king should take care as to how taxes should be
laid upon subjects that are unable to bear them.
357. i.e., by tampering with the governors of the citadels and the
garrisons of his foes, as the commentator explains.
358. i.e., that king who is vain and covetous.
359. Whether it belongs to himself or to any other person.
360. The sense seems to be that a king should always be guided by the
precepts of the science of king-craft without depending upon chance.
361. i.e., he who earns religious merit is sure to obtain such regions;
and as great merit may be acquired by properly discharging kingly duties
one may, by such conduct, win much felicity hereafter.
362. Vyavahara is vi and avahara, hence that through which all kinds of
misappropriation are stopped. It is a name applied to Law and
administration of justice.
363. The commentator, in a long note, gives very fanciful explanations
touching every one of these peculiarities of form. He understands
Mrigaraja to mean the black antelope. I cannot reject the obvious meaning
of the word. The object of the poet is simply to create a form that is
frightful.
364. These are Righteousness, Law, Chastisement, God, and Living Creature.
365. The nearest approach in English to what is meant here by Vyavahara
is Law. Three kinds of Vyavahara or Law are here spoken of. The first is
the ordinary Law, according to which the disputes of litigants are
decided, it includes both civil and criminal law, it is quaintly
described here as Vattripratyayalakskana, i.e., 'characterised by a
belief in either of two litigant parties.' When a suit, civil or
criminal, is instituted, the king or those that act in the king's name
must call for Evidence and decide the matter by believing either of the
two parties. Then follows restoration or punishment. In either case, it
is a form of Chastisement. The second kind of Vyavahara or Law is the
ecclesiastical law of the Vedas. These are the precepts or injunctions
laid down in those sacred books for regulating every part of human duty.
The third kind of Vyavahara or Law is the particular customs of families
or races. It is also called kulachara. Where Kulachara is not
inconsistent or in open variance with the established civil or criminal
Law, or is not opposed to the spirit of the ecclesiastical law as laid
down in the Vedas, it is upheld. (Even the British courts of law uphold
Kulachara, interpreting it very strictly). What Bhishma says here is that
even Kulachara should not be regarded as inconsistent with the scriptures
(Vedas and Smritis).
366. In the verse 52 Bhishma says that the first kind of Vyavahara or
Law, i.e., the ordinary civil and criminal law of a realm, must be
regarded as resting on the king. But as this kind of law has the Veda for
its soul and has originally flowed from Brahman, a king incurs no sin by
administering it and by inflicting chastisement in its administration.
The purport in brief of verse 54 is that Manu and others, in speaking of
Morality and duty have said that it is as binding as the ordinary law
that is administered by kings.
367. Jataharamadisat may also mean 'ordered the removal of his matted
locks'--in other words, 'had a shave.'
368. i.e., to acknowledge thee as a tutor.
369. The sense is that inasmuch as the Grandsire, who was the governor of
the universe, assumed the mild and peaceful aspect of a sacrificer,
Chastisement which had dwelt in his furious form could no longer exist.
370. Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is
implied. Generally the word means any weapon.
371. The whole account contains more than one inconsistency. The
commentator is silent. I think the inconsistencies are incapable of being
explained. It is very probable that there have been interpolations in the
passage. Verse 34 is probably an interpolation, as also verse 36.
372. i.e., Self-denial or discipline.
373. I have not the faintest idea of what is intended by these verses,
viz., 43 and 51. Nilakantha is silent. It is very doubtful if they have
really any meaning.
374. The commentator illustrates this by the action of a virtuous husband
seeking congress with his wedded wife in the proper season. There is
religious merit in the performance of the rites known by the name of
Garbhadhana; there is pleasure in the act itself; and lastly, wealth or
profit in the form of a son is also acquired.
375. There are three qualities or attributes that characterise human
acts, viz., Goodness, Passion, and Darkness. Vide the latter sections of
the Bhagavadgita. Such Virtue and Wealth and Pleasure, therefore, are not
very high objects of pursuit. Things possessing the attribute of
Goodness only are worthy of pursuit.
376. i.e., one should seek virtue for only compassing purity of soul;
Wealth in order that one may spend it in acts undertaken without desire
of fruit; and Pleasure for only supporting the body.
377. Dharmadinkamanaishthikan, i.e., having Dharma for the first and
Karna for the last, hence Virtue, Wealth and Pleasure.
378. Pisitaudanam is food mixed with pounded meat; a kind of Pilau, or,
perhaps, Kabab.
379. Vagagravidyanam is explained by Nilakantha to mean persons whose
learning is at the end of their tongues and not buried in books; hence,
persons of sharp memory.
380. The asker wishes to rob Prahlada of his conduct.
381. This lake is at a great height on the Himalayas.
382. The spirits of those two immortal sages are supposed to dwell for
ever, in that retreat in the enjoyment of true happiness.
383. i.e., Hope is slender; while things unconnected with Hope are the
reverse.
384. The sense is that such persons should always be distrusted. Yet
there are men who hope for good from them. Such hope, the sage says, is
slenderer than his slender body.
385. The word maya repeated in verses 14 to 18 is explained by Nilakantha
as having the sense of mattah. The meaning, of course, is very plain. Yet
the Burdwan translator has strangely misunderstood it. K.P. Singha, of
course, gives an accurate version.
386. For the king's disregard of the sage in former days.
387. The distress, which Yudhishthira felt at the thought of the
slaughter in battle.
388. i.e., this is not a subject upon which one can or should discourse
before miscellaneous audiences.
389. i.e., by ingenious contrivances a king may succeed in filling his
treasury, or his best ingenuity and calculations may fail.
390. i.e., with a pure heart.
391. i.e., when the season of distress is over.
392. i.e., under ordinary situations of circumstances.
393. i.e., he should perform expiations and do good to them whom he has
injured, so that these may not remain discontented with him.
394. He should not seek to rescue the merit of other or of himself, i.e.,
he should not, at such times, refrain from any act that may injure his
own merit or that of others; in other words, he may disregard all
considerations about the religious merits of others and of himself His
sole concern at such a time should be to save himself, that is, his life.
395. Sankhalikhitam, i.e., that which is written on the forehead by the
Ordainer.
396. Literally, "cause to be removed."
397. The army and the criminal courts.
398. The commentator explains it in the following way. The ordinary
texts, without exceptions of any kind, laid down for seasons of distress,
permit a king to fill his treasury by levying heavy contributions on both
his own subjects and those of hostile kingdoms. An ordinary king, at such
a time, acts in this way. A king, however, that is endued with
intelligence, while levying such contributions, takes care to levy them
upon those that are wicked and punishable among his own subjects and
among the subjects of other kingdoms, and refrains from molesting the
good. Compare the conduct of Warren Hastings in exacting a heavy tribute,
when his own treasury was empty, from Cheyt Singh, whose unfriendliness
for the British power was a matter of notoriety.
399. The sense seems to be that there are persons who hold that priests
and Brahmanas should never be punished or taxed. This is the eternal
usage, and, therefore, this is morality. Others who approve of the
conduct of Sankha towards his brother Likhita on the occasion of the
latter's appropriating a few fruits belonging to the former, are of a
different opinion. The latter class of persons Bhishma says, are as
sincere as the former in their opinion. They cannot be blamed for holding
that even priests and Brahmanas may be punished when offending.
400. Duty depending on all the four foundations, i.e., as laid down in
the Vedas; as laid down in the Smritis; as sanctioned by ancient usages
and customs; and as approved by the heart or one's own conscience.
401. i.e., yield with ease.
402. Grammatically, the last line may mean,--'The very robbers dread a
king destitute of compassion.'
403. Their wives and children ought to be saved, and their habitations
and wearing apparel and domestic utensils, etc., should not be destroyed.
404. i.e., 'he that has wealth and forces.'
405. The sense seems to be that a poor man can have only a little of all
earthly things. That little, however, is like the remnant of a strong
man's dinner.
406. It is always reproachful to accept gifts from persons of
questionable character.
407. The king should similarly, by punishing the wicked, cherish the good.
408. The sense seems to be that sacrifice proceeds more from an internal
desire than from a large sum of money lying in the treasury. If the
desire exists, money comes gradually for accomplishing it. The force of
the simile consists in the fact that ants (probably white ants) are seen
to gather and multiply from no ostensible cause.
409. The meaning is that as regards good men, they become friends in no
time. By taking only seven steps in a walk together, two such men become
friends.
410. Virtue prolongs life, and sin and wickedness always shorten it. This
is laid down almost everywhere in the Hindu scriptures.
411. i.e., if ex-casted for irreligious practices.
412. The correct reading is Jatakilwishat.
413. The sense, of course, is that such a man, when filled with fear,
becomes unable to ward off his dangers and calamities. Prudence requires
that one should fear as long as the cause of fear is not at hand. When,
however, that cause has actually presented itself, one should put forth
one's courage.
414. The hostility between Krishna and Sisupala was due to the first of
these causes; that between the Kurus and the Pandavas to the second; that
between Drona and Drupada to the third; that between the cat and the
mouse to the fourth; and that between the bird and the king (in the
present story) to the fifth.
415. The sense seems to be that the act which has led to the hostility
should be calmly considered by the enemy before he gives way to anger.
416. If it is Time that does all acts, there can be no individual
responsibility.
417. i.e., they are indifferent to other people's sorrow.
418. Honey-seekers direct their steps through hill and dale by marking
intently the course of the flight of bees. Hence they meet with frequent
falls.
419. Everything decays in course of time. Vide the characteristics of the
different Yugas, ante.
420. i.e., do any of these or all as occasion may require.
421. The king should imitate the cuckoo by causing his own friends or
subjects to be maintained by others; he should imitate the boar by
tearing up his foes by their very roots; he should imitate the mountains
of Meru by presenting such a front that nobody may transgress him he
should imitate an empty chamber by keeping room enough for storing
acquisitions he should imitate the actor by assuming different guises;
and lastly, he should imitate devoted friend in attending to the
interests of his loving subjects.
422. The crane sits patiently by the water side for hours together in
expectation of fish.
423. i.e., if he passes safely through the danger.
424. The triple aggregate consists of Virtue, Wealth, and Pleasure. The
disadvantages all arise from an injudicious pursuit of each. Virtue
stands as an impediment in the way of Wealth; Wealth stands in the way of
Virtue; and Pleasure stands in the way of both. The inseparable adjuncts
of the three, in the case of the vulgar, are that Virtue is practised as
a means of Wealth, Wealth is sought as a means of Pleasure; and Pleasure
is sought for gratifying the senses. In the case of the truly wise, those
adjuncts are purity of the soul as the end of virtue, performance of
sacrifices as the end of Wealth; and upholding of the body as the end of
Pleasure.
425. Literally, 'preservation of what has been got, and acquisition of
what is desired.'
426. These depend on the king, i.e., if the king happens to be good,
prosperity, etc., are seen. On the other hand, if the king becomes
oppressive and sinful, prosperity disappears, and every kind of evil sets
in.
427. In India, during the hot months, charitable persons set up shady
thatches by the sides of roads for the distribution of cool water and raw
sugar and oat soaked in water. Among any of the principal roads running
through the country, one may, during the hot months, still see hundreds
of such institutions affording real relief to thirsty travellers.
428. Such as Rakshasas and Pisachas and carnivorous birds and beasts.
429. Abandoning his Homa fire.
430. i.e., flowers already offered to the deities.
431. No one of the three regenerate orders should take dog's meat. If
thou takest such meat, where would then the distinction be between
persons of those orders and men like Chandalas?
432. Agastya was a Rishi. He could not do what was sinful.
433. The idea that man comes alone into the world and goes out of it
alone. Only the wife is his true associate for she alone is a sharer of
his merits, and without her no merit can be won. The Hindu idea of
marriage is a complete union. From the day of marriage the two persons
become one individual for the performance of all religious and other acts.
434. The sense seems to be that our strength, though little, should be
employed by us in attending to the duties of hospitality in our own way.
435. Literally, 'thou art at home,' meaning I will not spare any trouble
in making thee feel and enjoy all the comforts of home in this place.
436. Mahaprasthana is literally an unreturning departure. When a person
leaves home for wandering through the world till death puts a stop to his
wanderings, he is said to go on Mahaprasthana.
437. The theory is that all distresses arise originally from mental error
which clouds the understanding. Vide Bhagavadgita.
438. Making gifts, etc.
439. Here amum (the accusative of adas) evidently means 'that' and not
'this.' I think the reference, therefore, is to heaven and not to this
world.
440. These are Mleccha tribes of impure behaviour.
441. i.e., for my instructions.
442. So great was the repugnance felt for the slayer of a Brahmana that
to even talk with him was regarded a sin. To instruct such a man in the
truths of the Vedas and of morality was to desecrate religion itself.
443. The version of 5 is offered tentatively. That a person possessed of
affluence should become charitable is not wonderful. An ascetic, again,
is very unwilling to exercise his power. (Witness Agastya's unwillingness
to create wealth for gratifying his spouse.) What is meant by these two
persons not living at a distance from each other is that the same cause
which makes an affluent person charitable operates to make an ascetic
careful of the kind of wealth he has.
444. That which is asamikshitam is samagram karpanyam.
445. Nilakantha explains that vala here means patience (strength to bear)
and ojas (energy) means restraints of the senses.
446. Both the vernacular translators have rendered the second line of
verse 25 wrongly. They seem to think that a person by setting out for any
of the sacred waters from a distance of a hundred yojanas becomes
cleansed. If this meaning be accepted then no man who lives within a
hundred yojanas of any of them has any chance of being cleansed. The
sense, of course, is that such is the efficacy of these tirthas that a
man becomes cleansed by approaching even to a spot within a hundred
yojanas of their several sites.
447. These mantras form a part of the morning, noon and evening prayer of
every Brahmana. Aghamarshana was a Vedic Rishi of great sanctity.
448. In the first line of 26 the correct reading is Kutah not Kritah as
adopted by the Burdwan translators.
449. i.e., beasts and birds. The vernacular translators wrongly render
it--'Behold the affection that is cherished by those that are good
towards even the beasts and birds!'
450. The correct reading is Murtina (as in the Bombay text) and not
Mrityuna. The Burdwan version adopts the incorrect reading.
451. The allusion is to the story of Rama having restored a dead Brahmana
boy. During Rama's righteous reign there were no premature deaths in his
kingdom. It happened, however, one day that a Brahmana father came to
Rama's court and complained of the premature death of his son. Rama
instantly began to enquire after the cause. Some sinful act in some
corner of the kingdom, it was suspected, had caused the deed. Soon enough
Rama discovered a Sudra of the name of Samvuka engaged in the heart of a
deep forest in ascetic penances. The king instantly cut off the man's
head inasmuch as a Sudra by birth had no right to do what that man was
doing. As soon as righteousness was upheld, the deceased Brahmana boy
revived. (Ramayana, Uttarakandam).
452. Literally, 'by giving up their own bodies'.
453. i.e., he is sure to come back to life.
454. The word sramana is used in Brahmanical literature to signify a
certain order of ascetics or yatis that have renounced work for
meditation. It is also frequently employed to mean a person of low life
or profession. It should be noted, however, that in Buddhistic literature
the word came to be exclusively used for Buddhist monks.
455. This is how Nilakantha seems to explain the line, Bhishma is anxious
about the effect of his instructions. He says that those instructions
would bear fruit if the gods will it; otherwise, his words would go for
nothing, however carefully he might speak.
456. The commentator explains that including the first, altogether 12
questions are put by Yudhishthira.
457. This is an answer to the first question viz., the general aspect of
ignorance.
458. The word Sreyas has a peculiar meaning. It implies, literally, the
best of all things; hence, ordinarily, in such passages, it means beatitude
or the highest happiness that one may acquire in heaven. It means also
those acts of virtue by which that happiness may be acquired. It should
never be understood as applicable to anything connected with earthly
happiness, unless, of course, the context would imply it.
459. The sense is that such a man never sets his heart upon things of
this world, and accordingly these, when acquired, can never satisfy him.
His aspirations are so great and so high above anything this world can
give him that the attainment of even the region of Brahma cannot, as the
commentator explains, gratify him. At first sight this may look like want
of contentment, but in reality, it is not so. The grandeur of his
aspirations is sought to be enforced. Contentment applies only to
ordinary acquisitions, including even blessedness in heaven.
460. i.e., such a man is sure of attaining to a blessed end.
461. Such as distinctions of caste, of dress, of food, etc., etc.
462. A reference to the region of Brahma, which is supposed to be located
within every heart. One reaches that region through penances and
self-denial. The sense, of course, is that his is that pure felicity of
the heart who has succeeded in driving off all evil passions therefrom.
463. The word used here is Buddhasya (genitive of Buddha.) May not this
verse be a reference to the Buddhistic idea of a Buddha?
464. i.e., both are equally efficacious.
465. In the Bengal texts, verse 9 is a triplet. In the second line the
correct reading is nirvedat and not nirdesat. Avadya is fault.
Vinivartate is understood at the end of the third line, as suggested by
Nilakantha. Both the Bengali versions of 9 are incomplete, the Burdwan
one being also incorrect.
466. The commentator explains that compassion, like the faults enumerated
above, agitates the heart and should be checked for the sake of
individual happiness or tranquillity of soul.
467. In India, from the remotest times, preceptors are excluded from
charging their pupils any fees for the instruction they give. No doubt, a
final fee, called Gurudakshina, is demandable, but that is demandable
after the pupil has completed his studies. To sell knowledge for money is
a great sin. To this day in all the indigenous schools of the country,
instruction is imparted free of all charges. In addition to this, the
pupils are fed by their preceptors. The latter, in their turn, are
supported by the charity of the whole country.
468. Dakshina is the present or gift made in sacrifices.
469. Vahirvyedichakrita, etc., is the correct reading.
470. i.e., such a person may perform a grand sacrifice in which Soma is
offered to the gods and drunk by the sacrificer and the priests.
471. The Burdwan translator, misled by the particle nah, supposes that
this verse contains an injunction against the spoliation of a Sudra. The
fact is, the nah here is equal to 'ours'.
472. Who has fasted for three whole days.
473. Aswastanavidhana is the rule of providing only for today without
thinking of the morrow.
474. The sense, of course, is that if a Brahmana starves, that is due to
the king having neglected his duty of providing for him.
475. I follow Nilakantha in rendering abrahmanam manyamanah. It may also
mean 'regarding himself to be a fallen Brahmana (for the time being)'.
476. It should be noted that the word foeticide used in such texts
frequently means all sins that are regarded as equivalent to foeticide.
Hence, killing a Brahmana is foeticide, etc.
477. There is a material difference of reading in this verse. Following
the Bengal texts, the above version is given. The Bombay text runs as
follows: 'upon his body being burnt therewith, or by death, he becomes
cleansed.' The Bombay text seems to be vicious. Drinking is regarded as
one of the five heinous sins. The severer injunction contained in the
Bengal texts seems therefore, to be the correct reading.
478. The true reading is nigacchati and not niyacchati. The Burdwan
translator has misunderstood the word papam in this verse.
479. Nilakantha correctly explains the connection of Susamsitah.
480. Nilakantha explains that the question of Nakula excited the heart of
Bhishma and caused a flow of blood through his wounds. Hence Bhishma
compares himself to a hill of red-chalk.
481. Durvarani, Durvaradini, Durvachadini, are some of the readings of
the first line.
482. Literally, family or clan; here origin.
483. The second line of 19 is unintelligible.
484. Taddhitwa is tat hi twa. Nilakantha thinks that twa here is twam.
485. In the Bengal texts, 41 is made a triplet, and 42 is made to consist
of a single line; 42 is represented as Vaisampayana's speech. This is
evidently an error; 41 a couplet. 42 also is so. Rajna etc., refer to
Bhima. K.P. Singha avoids the error; the Burdwan translator, as usual,
makes a mess of 41 by taking it to be a triplet.
486. There can be very little doubt that the second line has a distinct
reference to the principal article of faith in Buddhism. Emancipation
here is identified with Extinction or Annihilation. The word used is
Nirvana. The advice given is abstention from attachments of every kind.
These portions of the Santi are either interpolations, or were written
after the spread of Buddhism.
487. The doctrine set forth in 48 is the doctrine of either Universal
Necessity as expounded by Leibnitz, or that of Occasional Causes of the
Cartesian school. In fact, all the theories about the government of the
universe are strangely jumbled together here.
488. i.e., they that have wives and have procreated children.
489. Raktamivavikam and not Raktamivadhikam, is the correct reading. The
Burdwan translator accepts the incorrect reading.
490. The true reading is Brahmavarjitah and not that word in the
accusative. Both the Bengali versions have adhered to the incorrect
reading of the Bengal texts.